128
Nihongi.
| Dai-toku[1] | . . | (greater virtue), | ||
| Shō-toku | . . | (lesser virtue), | ||
| Dai-nin | . . | (greater benevolence), | ||
| Shō-nin | . . | (lesser benevolence), | ||
| Dai-rai | . . | (greater propriety), | ||
| Shō-rai | . . | (lesser propriety), | ||
| Dai-shin | . . | (greater faith), | ||
| Shō-shin | . . | (lesser faith), | ||
| Dai-gi | . . | (greater justice), | ||
| Shō-gi | . . | (lesser justice), | ||
| Dai-chi | . . | (greater knowledge), | ||
| Shō-chi | . . | (lesser knowledge), |
—in all twelve grades.[2]
Each was made of sarcenet of a special colour.[3] They were gathered up on the crown in the shape of a bag, and had a border attached. Only on the first day of the year were hair-flowers[4] worn.
A.D. 604. (XXII. 10.) 12th year, Spring, 1st month, 1st day. Cap-ranks were for the first time granted to the various Ministers, there being a distinction for each.
Summer, 4th month, 3rd day. The Prince Imperial in person prepared for the first time laws.[5] There were seventeen clauses, as follows:—
- ↑ Or Daitoko.
- ↑ The last five are the names of the Chinese five cardinal virtues. Vide "Mayers' Manual," p. 311. The "Shiki" informs us that these ranks corresponded, the first two to the fourth rank of that day, the next two to the fifth and so on, there being nothing, however, to correspond to the last two (Daichi and Shōchi) above mentioned. It is noticeable that the highest ranks, which comprised but a small number of persons, are not included in this table.
These cap-ranks did not remain long in use. They were subsequently modified, and ultimately abandoned altogether.
- ↑ In imitation of the contemporary Sui dynasty of China, purple was for officials of the fifth rank and upwards. Nin was green, rai red, shin yellow, gi white, and chi black. Princes and chief Ministers wore the cap of the highest rank, viz. toku.
- ↑ Hair ornaments of gold or silver in the shape of flowers. Specimens are preserved in the Nara Museum. They are called Uzu in Japanese.
- ↑ These so-called laws are evidently rather of the nature of moral maxims. Dr. Florenz has a highly instructive note on this passage, to which I would refer the reader.
